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Public Culture 12.3 (2000) 627-651
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Spectral Housing and Urban Cleansing:
Notes on Millennial Mumbai
A Brief History of Decosmopolitanization
Cities like Bombay--now Mumbai--have no clear place in the stories told so far that link late capitalism, globalization, post-Fordism, and the growing dematerialization of capital. Their history is uneven--in the sense made commonsensical by a certain critical tradition in Marxism. It is also characterized by disjunct, yet adjacent, histories and temporalities. In such cities, Fordist manufacture, craft and artisanal production, service economies involving law, leisure, finance, and banking, and virtual economies involving global finance capital and local stock markets live in an uneasy mix. Certainly, these cities are the loci of the practices of predatory global capital--here Mumbai belongs with Bangkok, Hong Kong, Saõ Paulo, Los Angeles, Mexico City, London, and Singapore. But these cities also produce the social black holes of the effort to embrace and [End Page 627] seduce global capital in their own particular ways, which are tied to varied histories (colonial and otherwise), varied political cultures of citizenship and rule, and varied ecologies of production and finance. Such particularities appear as images of globalization that are cracked and refracted. They are also instances of the elusiveness of global flows at the beginning of the new millennium.
Typically, these cities are large (10-15 million people) and are currently shifting from economies of manufacture and industry to economies of trade, tourism, and finance. They usually attract more poor people than they can handle and more capital than they can absorb. They offer the magic of wealth, celebrity, glamour, and power through their mass media. But they often contain shadow economies that are difficult to measure in traditional terms.
Such cities, too, are the site of various uncertainties about citizenship. People come to them in large numbers from impoverished rural areas. Work is often difficult to obtain and retain. The rich in these cities seek to gate as much of their lives as possible, travelling from guarded homes to darkened cars to air-conditioned offices, moving always in an envelope of privilege through the heat of public poverty and the dust of dispossession. Frequently, these are cities where crime is an integral part of municipal order and where fear of the poor is steadily increasing. And these are cities where the circulation of wealth in the form of cash is ostentatious and immense, but the sources of cash are always restricted, mysterious, or unpredictable. Put another way, even for those who have secure salaries or wages, the search for cash in order to make ends meet is endless. Thus everyday life is shot through with socially mediated chains of debt--between friends, neighbors, and coworkers--stretched across the continuum between multinational banks and other organized lenders, on the one hand, and loan sharks and thugs, on the other.
Bombay is one such city. It has an interesting history as a set of fishing villages, many named after local goddesses, linked by bridges and causeways and turned into a seat of colonial government in western India. Later, in the second half of the nineteenth century, it blossomed as a site of commercially oriented bourgeois nationalism, and, until the 1950s, it retained the ethos of a well-managed, Fordist city, dominated by commerce, trade, and manufacture, especially in the realm of textiles. Well into the 1970s, in spite of phenomenal growth in its population and increasing strain on its infrastructure, Bombay remained a civic model for India. Most people with jobs had housing; most basic services (such as gas, electricity, water, and milk) reliably reached the salaried middle classes. The laboring classes had reasonably secure occupational niches. The truly [End Page 628] destitute were always there, but even they fit into a complex subeconomy of pavement dwelling, rag picking, petty crime, and charity.
Until about 1960, the trains bringing in white- and blue-collar workers from the outer suburbs to the commercial and political core of the city (the Fort area in South Bombay) seemed to be able to move people around with...